Copyright, 1889, by

JOHN A. PITTS, Russell ErreTT AND J. R. Errett,

Executors of Estate of Isaac Errett.

EVENINGS WITH THE NEW TESTAMENT.

INTRODUCTORY.

We are well aware that the studies afforded us in the Old Testament are by no means exhausted, and we may some day return to that wonderful compilation for a new series of meditations.* But we have gone far enough to accomplish our purpose to kindle a greater interest in the Old Scriptures and to show how they may be studied for our spiritual profit. We have thus sought to vindicate the apostolic declaration touching those ancient holy writings, that "all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." We turn now to what is called the New Testament, or New Covenant -for the latter is unquestionably the better phrase, conveying a clearer idea of the character and aim of its writings.

These studies originally appeared in the CHRISTIAN STANDARD. The expectation here expressed was unfortunately cut short by the author's death.

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This phrase, "New Covenant," is suggestive of two important considerations:

1. The Jews stood in covenant relation with Jehovah. Their covenant was given from Mt. Sinai, consented to by the people, and confirmed by sacrifice. But it was only for a limited time, and was limited in the sphere of its operation to one small nation. Paul says "it was added because of transgressions, till the seed should come to whom the promise was made;" and that " the law hath been our tutor to bring us unto Christ; .but now that faith is come, we are no longer under a tutor" (Gal. iii. 24). promise of a new covenant, "in that enant, he hath made the first old. cayeth and waxeth old is ready to viii. 13).

He argues from the he saith, A new covNow that which devanish away" (Heb.

It does not follow, because the former covenant was imperfect and temporary, that it was not of God. It was perfect for its declared purposes. Childhood is perfect as childhood, but it is imperfect for the purposes of manhood. It does not follow, because it is superseded by manhood, that it is useless or vain; or that it is not, equally with manhood, the gift of God. It does follow, however, that the old covenant, having vanished away, has not now the same authority once accorded it, just as childhood's laws and maxims cease when manhood is attained. We look, therefore, to the new covenant for revelations more directly addressed to us who live not under Moses, but under Christ; "for the law was given by Moses; grace and truth [reality, not type or prophecy] came by Jesus Christ" (John i. 17).

2. It is suggested that, back of the law or old covenant, there was a divine purpose or plan, to which

this law was added.

"The law was added because of transgressions, until the seed should come." The law has the character of an immense parenthesis, thrown in with a definite purpose, so that, though it is removed, the portions preceding and succeeding it connect perfectly and read without a break. Paul teaches us that "a covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect" (Gal. iii. 17). And to the Ephesians the same apostle says, "To the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of God, according to the eternal purpose of the ages which he purposed in Christ Jesus our Lord" (Eph. iii. 10, 11).

There was, then, a divine purpose running through the ages, which is consummated in Jesus Christ. It runs far back of the law, and continues after the law has ceased. The whole Old Testament, therefore, is a progressive development of the gracious purpose of Jehovah, to be realized in its fullness in Christ Jesus. This will be plainer through the help of the eye in the following arrangement:

Intimations of this development in the progress of former revelations are numerous. It is very plainly

asserted in the introduction to the epistle to the Hebrews: "God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in his Son." From which two conclusions are inevitable: (1.) That as it is one and the same God who has thus spoken, there will be a unity of purpose in all these revelations. (2.) That the final revelations in God's Son will be superior to all that precede it, and will consummate all that is foreshadowed and prophesied in them.

A remarkably clear prophecy of Jeremiah made known to the Jews that a new order of things was approaching, to which their law was only introductory. "Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt: which my covenant they broke, although I was an husband unto them, saith the Lord: but this shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sins no more" (Jer. xxxi. 31-34).

In the light of numerous declarations, not all equally clear with this, but all significant, the Jews were look